Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	truth_n	word_n	6,260	5	4.2360	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07554	The misterie of iniquitie Plainely layd open by a lay-Christian, no profest diuine, out of truth in humanity, and rules of naturall reason. Whereby the world may see, read and vnderstand, the proud and vaine comparison of a cardinalles red-hat, and a kings golden crowne. Alwayes prouided, in reading, read all, or read nothing at all.	Milles, Tho. (Thomas), 1550?-1627?	1611 (1611)	STC 17934; ESTC S114600	61,425	60

reasons as formerly haue beene toucht and laid downe Now such beeing the State of Traficke in the Out-Ports at least fit for the Graue and Wise to knowe and consider the reformation whereof though none but Authority may promise performe Yet as necessity compels so common duty makes it lawfull for all to wish and further Vnto whome therefore the Port-Townes aforesaid for themselues their next neighbour Citties Townes Parishes and Friends in all humble Submission by way of remembrance exhibit this petition Qui Reipub. Cicero offic lib. 1. praesunt Duo praecepta teneant vnum vt Vtilitatem Ciuium sic tueantur vt quioquid agant ad Eam referant obliti Commodorum suorum Alterum vt totum Corpus Reipub. current ne dum Partem aliquam tuentur reliquas deserant Qui autem Parti consulunt Partemque negligunt Seditiones Discordias inducunt Nam ex co fit vt alij Populares alij Optimi alicuius studiosi videantur Pauci Vniuersorum The Out-Port hauing ended appeald their CVSTOMERS and cald them for witnesse Whose Coats broken at Elbowes and Hose out at heeles had made them retyre and were loath to come forward But after TRAFFICKE and the OVT-PORTS as the CVSTOMES came in Question were sought for and found to be missing the CVSTOMERS by consequence were commanded to come in who like Poore Schollers with their Books in their hands but daring not to speake by way of Accompt frame Cyphers with their Pens and make signes in this manner If Happinesse be that State which all men so desire al ayming at the least at their highest blisse and Religion and Iustice our furest stayes to stand to and safest helpes to finde it That is to say If Religion by Sanctifying our Wittes and by reforming our Willes to cleere our Vnderstandings belay our Summum Bonum agaynst our Ghostly Enemies Sinne Death and Sathan by faithlesse Desperation And Iustice by protecting our Liuings our Liberties our Lyues our Honours and the Peace of all the Land against Nymrodising Tyrants and all their Adherents by Violence and Obtrusion I meane The Vse of Religion If Religion serue to settle the Tranquilitie of our Minds by holy Contemplations to fill our Soules with Ioy by Faith in Iesus Christ to encrease our Heauenly comforts by the Word and Sacraments to seperate our Callings by the name and style of Christians and to edifie the Church by Doctrine good Life And Iustice serue to warrant the Vse and Perpetuity of all our worldly wealth by honest conuersions The Vse of Iustice to confirm our Christian Liberty by Grace and Obedience to prolong our Liues by 〈◊〉 Loue and Loyalty to maintaine our Credits by Charity among men and to protect our Peace both in Church and Commonweale by Piety and Probytie maintaining as it were a kind of free Trafficke and mutuall Commerce betweene the Throne of God in Heauen and his Church vpon Earth by Doctrine and Prayer for the vse of Goodnesse Alheauen by Inspyrings downwaids and all holy Desires vpwards being as Angels or Marchants betweene God and Vs In a word The End of Religion If Religion serue to strengthen the meeke humble minded or leaue to Reprobation the proud aad peruerse in the vaine Immaginations of their obstinate harts The End of Iustice And Iustice to protect the possession fruition of all our Meum and Tuum as well in Tythes as in Tributes that our Fayth aboue with Deity belaying our Summum Bonum our Charity in humanity might worke out our Happinesse by the Medium CHRIST-IESVS both GOD and MAN Fayth I say apprehending the Mercies of the Father for the Merites of the Sonne by the Working of the Spirit the Fountaine of al Grace and Mother of Obedience nay If GOD be GOODNES and GOODNES be TRVTH and TRVTH be to be beleeued as Christians are taught the Comforts out of Question must needes bee very great where Men may dwell in houses whose foundations are laide on such assured grounds In which regard forsooth wee poore despised Schollers disgraced Out-port Customers want words to set forth our Ioyes and Conceiptes of the Goodnesse of GOD and Bounteous Disposition of our KING and sacred SOVERAIGNE for the stayes of Religion and Distributiue Iustice in these our happy daies but were those * The High Censtable and Earle Marshall of England Iudges in the Court of CHIVALRIE Patrons of Honor whom Mercury should scrue by APOLLO found out and the rooses of our Schooles made Wind-tight and Water-tight in the breaches and wants of Commutatiue-Right we would then write Verses in praise and commendation of our Prince and our Peeres sing Alleluya to the Great KING of Heauen For Iustice being Commutatiue aswell as Distributine Commutatiue Iustice the same we call Trafficke and Traffick the high way that leades vs all to Blisse so it is most GRAVE and most WISE in HIGHEST AVTHORITY that whereas by the Rules of Religion and Distributiue Iustice there eyther are or should be aswell Tributes of Homage as Attributes of Honor Heues●um Vtile transcendently due to Soueraigne Sublimity euen in Earthly States as Gods among Men that Honestum on the righte hand and Vtile on the left holding hands still together Maiesty and Soueraignty might be seene and subsist both in Greatnes and Bounty by the Bounds of their Reuennewes namely Customes and Subsidies Customes of their owne by personall Right as wreathed to their Crownes by Necessity it selfe for their Greatnesse and Honor And Subsidies of their Subiects as Tokens and Effectes of Loyalties Free-will The First to demonstrate to the eie of the world that formall Distinction and ordinary obseruance that sets the true difference betweene Soueraignty and Subiection for reciproke Good of eyther The Second to expresse the frankenesse of Loue that ought to proceede from the hearts of their owne and peculiar People for Subiects weale In a word The First as Tythes due to Deity so Needefull of themselues as not to be defrauded much lesse denyde The last as Oblations of Denotions so tide to Free-will as may be required but none may compell And whereas moreouer Customes in this kinde and Subsidies both as honourable Effects of that waighty Cause Trafficke whose Actions being conuersant about no meaner Obiects thē Soueraignes Greatnes and Subiects Wealth require Collectors of absolute trust men truely Religious and honest indeede as Customers are euery way entended to bee And the Place of a Customer in that respect held a Function so Honourable or Honest at the least and a Charge of such import as none should obtrude on at aduenture or vndertake in Iest but such as Nature hath fitted and Authority admitted in lawfull manner All this notwithstanding most sacred IDEAS of MAIESTY and WISEDOME since contempt of their Persons Of the Rank Reputation which Publicans aliâs Customers belde among the ancient Romains euen when the Empyre was greatest and best goue●ned readbut 〈…〉 〈◊〉 where be

declare it Truth Charity Customer O sanctifying Charity and bond of Perfection but who can discerne it Truth The eye of Grace if thou canst but desire it Customer O infinite Happinesse howe should I affect it Truth By reciproke Loue. Customer O heauenly Loue how might I obtain it Truth By Patient humility Customar Vincit qui patitur O Conquering Pacience and Glorious Humility that by sufferance and Lowlinesse are able to attaine to such a height of Dignity but how Truth By Obedience Customer Whereto Truth To the Rules of Conscience Customer But my Conscience doeth accuse me to be bond-slaue to Sin the bane of all Blisse Truth Yet doe not despaire Customer What meanes to auoide her Truth None shee is borne and bredde with thee Customer What remedy then Truth Watchfulnesse and Prayer Customer Tu mihi Summe opifex rerum cor fingito purum Et recti inspira renouatum pectore amorem But the Diuel is at hand and somwhat He would haue Truth Tell him all thy debts are paid and bid him walke a Knaue Customer O infinit Bounty who is able to deserue it and where are all our merites Truth See the Annotations in the Rhemish Testament vpon the sixt to the Hebrewes God is not vniust In the Rhemish Testament and Religion hatcht at Rome Customer O damnable Iesuites and Doctrin fit for Diuels that in challenging-wise dare print it to the world that God is no God for he must be vniust as they say and teach if he giue vs not Heauen for our owne Demerites but God being alwaies Iust or Iustice it selfe and I so borne to Sinne as smoake flies vpward stand subiect st●ll to die wretch then that I am who shall deliuer me from this body of Sinne and Death Truth His Mercy Preheminence of Iustice Prerogatiue of Mercy for though his Iustice by Preheminence may abide no Sinne yet his Mercy by Prerogatiue hath a sauing Power Customer Which way Truth By thy dying vnto Sinne and liuing righteously Customer But howe may that be Truth By Contrition Confession Desire to amend and Hope of Pardon for the merites of his owne and only Sonne whose Death hauing satisfied the Iustice of his Father his Bloud hath washt away and Purged all thy Sinnes Customer O Dreames then of Purgatory Popish Purgatory a Fancy to feare Fooles and torment fitte for Fooles Truth Yet be not high minded and doe not presume Customer What meanes to restraine and keepe our Fancies downe Truth A serious Meditation that you are but Men with Fasting and Prayer Customer What Comfort to support vs being still so beset with Sin Death and Hell Truth Gods euer sauing Grace Adoption is heere set dovvne but to show Reason in Humanity how and when MAN first comes to feele and vnderstand h●s own Happinesse in and by CHRIST which GOD had reserued for him by his meere and speci●ll Grace in the purpose of this Will from all Begian●ng and sanctifying Spirit who seeing thy Humility and hearing thy Prayer for the Loue of thy Sauiour adopts thee for his Son Customer What Bond doth so binde him being Free of himselfe as to loue whome hee list Truth His written Word and Promise proceeding from the Essence of Deity it selfe and Pend by his Spirit without Equiuocation Customer What Seales to Confirme and warrant it vnto vs Truth The Prints of the Wounds in his Hands Feet and Side that are still to be seene in his Crucified Body Cuflomer What Pledges to assure vs that wee shall meet together Truth The Sanctified Elements of Water Bread and Wine whereby being first conioyned to the Mysticall Body of his true Christian Catholicke and Apostolck Church he after entertaines thee for a liuely working Member of his own Flesh and Bloud Customer But my Sauiour being in Heauen and I still on Earth what Hand but his owne can helpe me vp thither Truth His Apostolicke Prelates and Pastoral Ministers by Vertue of their Orders his High-Cōmission their Voice his Voice their Hands performe it for Him for Quod per aliôs facit per Ipsum fieri dicitur Customer O profane Popery that turnes Creatures into Gods and Masses into Idols but what must I doe Truth Repent and amend and beleeue the Gospell Customer O I thank my God then for his Grace in Iesus Christ but I am euer sleeting and subiect to relapse and his Iustice laide to Sinne consumes lire Fire Truth Though his Iustice haue a quickning Power to set forth his Greatnesse in preferring of Man-hoode when he first made you Men yet his Grace it is relieues you all and his Mercy makes you Liue for his Loue is Euerlasting his Affections all are Free and GOODNES is his Name so that howsoeuer Iustice stands Preheminent as touching your first Being Preh●minen●e and Prerogatiue rightly distinguisht by Iustice and Mercy to Saue or Destroy giue Mercy the Prerogatiue and thou canst not swerue Customer O Sacred Prerogatiue and milde word of Comfort by whome all our Vowels retaine their full Sound Prerogatiue and all our Mutes and Liquides are taught to speak and stand the Preseruer of our a Wealthes of our e Liberties of our i Liues Prerogatiue vsed for Preheminence the cause of Capitall Errors in the Church and Common-wealth of our o Honours and the u Peace of all our Land how oft art thou mistaken and abused for sterne Preheminence Truth But show thy recipiscence by a feruent kinde of Prayer Customer Ah Deus immensum clemens Psal 51. miserere precantis Et quaecunque tuo bonitas in pectore regnat Seruando huic misero se protinus exerat omnis 2 Elue me sceleris pollutum crimine tanti Elue peccatique iube euanescere sordes 3 En sceler a agnosco scelerum Noctesque Diesque Ante Dies versans me lurida terret imago 4 Res etenim proprié tecum mihi te Deus vnum Offendi infaelix quem non fraus vlla fefellit Sublimi e solio meque mea facta tuentem Vt si pro meritis Iudex mihi sederis eheu Damnatus iustas subeam te Iudice paenas Me Genetrix etenim grauida quum ferret in aluo Iam pollutus eram siquidem me tempore Mater Et pariter sordes concaeptas fouit eodem At contra integritas synceri pectoris vna Gratia tibi nec eras alios mihi Doctor in Vsus Ingratum quondam tua quum me arcaua doceres Ah Deus hyssopum hic adhibe quaecunque tenaces Abstergunt maculas vt crimine purus ab omni Emergam paenitusque ablutis sordibus ipsas 8 Exuperem candore Niues fac nuncius aures Impleat vt melior recreent fac gaudia mentem Ne semel absorptis peream maerorc medullis 9 Iratos auerte oculos potiusque benignus Multiplici dele Contractas crimine labes 10 Tu mihi Summe Opifex rerum cor fingito purum Et recti inspira renouatum pectore amorem 11 Ne me